An evident display of Popish practises, or patched Pelagianism Wherein is mightily cleared the…An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the…

nor doth he •dlys suffer his people to undertake that, but of his own accord and willingly, he goeth to war even with the danger of his own life. But who may think that the Magistrate, except he be altogether cruel, is delighted with the grief of any Citizen, much less with his death? yet the same albeit sorrowing, and in no wise allowing the slaughter, in that it is slaughter, should in no case idle, or against his will, but with his will and serious endeavour, make inquisition upon an offensive Citizen, and deliver him being convict, into the hands of the formentor, with commandment given, to execute him, with this or that forture. But war and peace, to save and kill are contrary, yet who is so sottish, that would therefore deny, that the Prince can not will both at one and the self instant? but say, by what mean? thou wilt allege that in deed, because war is not contrary to peace, in so ⟨p. 122⟩much as the Prince willeth it, yea it doth assist peace: nor to kill a Citizen, is contrary to the health of Citizens, for as much as a good Prince killeth an evil Citizen, sith he killeth him justly, that he might defend the good. But seest thou at last good man, that those things in themselves do very well agree, which thou callest contraries? But if thou art constrained to acknowledge this difference in the very actions of men, thou which fearest not to measure all the works of God by common reason, wilt not here suffer thine own rule to hold? But go to, let us try these by the rule and prescript of the very word of God. We acknowledge that which David said to be true for ever. Thou art a God which will not iniquity, and hold him that thinketh otherwayes, for a wicked and blasphemous man. But that which thou doest collect, that is, that when we say without all exception, that nothing is thought, spoken, or done, wherein the will of God doth not come betwixt, and that we even endeavour ¹that, that God is the author of all wickedness and mischief: but we say this, that this is nothing else but too manifest a slander. For we affirm, that in God there can be no difference of good and evil, albeit for as much as he is God, after his peculiar and proper manner, he is cause of all and every thing. For all things, in so much as they are done by the will and decree of God working (as the Apostle sayeth Ephes. 1.11